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Статті в журналах з теми "Aboriginal pastoralists"
1
Head, L. "Aborigines and Pastoralism in North-Western Australia: Historical and Contemporary Perspectives on Multiple Use of the Rangelands." Rangeland Journal 16, no. 2 (1994): 167. http://dx.doi.org/10.1071/rj9940167.
Повний текст джерелаАнотація:
I examine aspects of land-use in the north-west Northern Territory by Aboriginal hunter-gatherers and white pastoralists since the early twentieth century. A case study of Legune Station and Marralam Outstation highlights issues of general relevance to those areas of rangelands where pastoralism and huntinglgathering coexist and compete. The historical record indicates that, contrary to widely held views, many aspects of Aboriginal relations to land were maintained throughout the pastoral period. In effect, multiple use has been a reality since contact, and in the wake of the Mabo debate will continue to be an issue for the next century. I argue that policy and bureaucratic frameworks, both past and present, fail to deal with this cross-cultural reality. There are both ethical imperatives and land management advantages in recognising Aborigines as stakeholders in decisions about the future of the rangelands.
2
Holmes, JH, and P. Day. "Identity, Lifestyle and Survival: Value Orientations of South Australian Pastoralists." Rangeland Journal 17, no. 2 (1995): 193. http://dx.doi.org/10.1071/rj9950193.
Повний текст джерелаАнотація:
Australia's rangelands are experiencing a rapid shift from dominantly commodity values towards a mix of commodity and (broadly defined) amenity values. The former hegemony of pastoralism is now being displaced by a diverse array of resource uses, strongly influenced by national aspirations concerning Aboriginal land rights, preservation of biodiversity and of valued semi-natural landscapes, sustainable management, tourism and recreation. This diversification in resource value is fostered by the highly differentiated value-orientations of influential interest-groups, including Aboriginals, welfarists, conservationists, pastoralists and a disparate array of tourists and recreationists. Simplistic modes of resource allocation are being replaced by complex, often contradictory modes of politicised decision-making, shaped by the demands of interest-groups, with decisions being focussed more on values than on facts. Accordingly, more effort needs to be spent in developing an understanding of value-orientations and their influence on the perceptions, needs and expectations of these various groups. A postal survey of 67 South Australian pastoralists reveals that they comprise a cohesive reference group with a strong sense of identity and self-worth. They closely identify with their distinctive way-of-life and its equally distinctive (and challenging) environment. They are very conscious of their role, not only as producers, but also as custodians of the rangelands, capable of making the pivotal decisions towards sustainable management. Their strong orientation towards intrinsic, expressive and social values provides partial compensation for continuing economic and social hardships. Above all they place high value on their independence, and they regard intervention by conservationists, urban interests, Aboriginal interests and governments as presenting a greater threat to their future than does prospective further economic decline. This distinctive value orientation has for long proved highly adaptive in ensuring survival in periods of economic and environmental stress, but may be less effective in meeting emerging challenges in which pastoralism has to adjust to a more complex decision context, in which other interest groups have values and goals markedly at variance with those held by pastoralists.
3
Keogh, Luke. "Duboisia Pituri: A Natural History." Historical Records of Australian Science 22, no. 2 (2011): 199. http://dx.doi.org/10.1071/hr11008.
Повний текст джерелаАнотація:
In the 1870s, an intense quest revealed to scientists that pituri, an important Aboriginal commodity, was sourced from the plant Duboisia hopwoodii?a shrub named after a well-known colonist. But it was Aboriginal people and white explorer-pastoralists from the Mulligan River region in far western Queensland who provided the samples and alerted scientists to the important chemical properties of pituri. Subsequently, there was a proposal to change the name of the plant to Duboisia pituri. Whom should the plant have been named after, the colonist or the Aborigine?
4
Allen, Harry. "Native companions: Blandowski, Krefft and the Aborigines on the Murray River expedition." Proceedings of the Royal Society of Victoria 121, no. 1 (2009): 129. http://dx.doi.org/10.1071/rs09129.
Повний текст джерелаАнотація:
This paper explores relations between Blandowski, Krefft and the Aborigines during the 1856-57 Murray River expedition. As with many scientific enterprises in Australia, Aboriginal knowledge made a substantial contribution to the success of the expedition. While Blandowski generously acknowledged this, Krefft, who was responsible for the day to day running of the camp, maintained his distance from the Aborigines. The expedition context provides an insight into tensions between Blandowski and Krefft, and also into the complexities of the colonial project on the Murray River, which involved Aborigines, pastoralists, missionaries and scientists.
5
Rowse, Tim. "‘WERE YOU EVER SAVAGES?’ ABORIGINAL INSIDERS AND PASTORALISTS' PATRONAGE." Oceania 58, no. 2 (December 1987): 81–99. http://dx.doi.org/10.1002/j.1834-4461.1987.tb02263.x.
Повний текст джерела
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Strang, Veronica. "Knowing Me, Knowing You: Aboriginal and European Concepts of Nature as Self and Other." Worldviews: Global Religions, Culture, and Ecology 9, no. 1 (2005): 25–56. http://dx.doi.org/10.1163/1568535053628463.
Повний текст джерелаАнотація:
AbstractBased on long-term fieldwork with Aboriginal groups, Euro-Australian pastoralists and other land users in Far North Queensland, this paper considers the ways in which indigenous relations to land conflate concepts of Nature and the Self, enabling subjective identification with elements of the environment and supporting long-term affective relationships with place. It observes that indigenous cultural landscapes are deeply encoded with projections of social identity: this location in the immediate environment facilitates the intergenerational transmission of knowledge and identity and supports beliefs in human spiritual transcendence of mortality. The paper suggests that Aboriginal relations to land are therefore implicitly founded on interdependent precepts of social and environmental sustainability. In contrast, Euro-Australian pastoralists' cultural landscapes, and constructs of Nature, though situated within more complex relations with place, remain dominated by patriarchal and historically adversarial visions of Nature as a feminine "wild-ness" or "otherness" requiring the civilising control of (male) Culture and rationality. Human spiritual being and continuity is conceptualised as above or outside Nature, impeding the location of selfhood and collective continuity within the immediate environment. In tandem with mobile and highly individuated forms of social identity, this positions Nature as "other". There is thus a subjective separation between the individualised life of the self, and the life of Nature/other that, despite an explicit discourse in which ecological well-being is valorised, inhibits affective connection with place and confounds sustainability.
7
Thomsen, D. A., and J. Davies. "Social and cultural dimensions of commercial kangaroo harvest in South Australia." Australian Journal of Experimental Agriculture 45, no. 10 (2005): 1239. http://dx.doi.org/10.1071/ea03248.
Повний текст джерелаАнотація:
Kangaroo management is important to the sustainability of Australia’s rangeland landscapes. The commercial harvest of kangaroos assists in reduction of total grazing pressure in the rangelands and provides the potential for supplementary income to pastoralists. Indeed, the commercial kangaroo industry is considered by natural resource scientists as one of the few rural industry development options with potential to provide economic return with minimal environmental impact. While the biology and population ecology of harvested kangaroo species in Australia is the subject of past and present research, the social, institutional and economic issues pertinent to the commercial kangaroo industry are not well understood. Our research is addressing the lack of understanding of social issues around kangaroo management, which are emerging as constraints on industry development. The non-indigenous stakeholders in kangaroo harvest are landholders, regional management authorities, government conservation and primary production agencies, meat processors, marketers and field processors (shooters) and these industry players generally have little understanding of what issues the commercial harvest of kangaroos presents to Aboriginal people. Consequently, the perspectives and aspirations of Aboriginal people regarding the commercial harvest of kangaroos are not well considered in management, industry development and planning. For Aboriginal people, kangaroos have subsistence, economic and cultural values and while these values and perspectives vary between language groups and individuals, there is potential to address indigenous issues by including Aboriginal people in various aspects of kangaroo management. This research also examines the Aboriginal interface with commercial kangaroo harvest, and by working with Aboriginal people and groups is exploring several options for greater industry involvement. The promotion of better understandings between indigenous and non-indigenous people with interests in kangaroo management could promote industry development through the marketing of kangaroo as not only clean and green, but also as a socially just product.
8
PERDUE, PETER C. "Nature and Nurture on Imperial China's Frontiers." Modern Asian Studies 43, no. 1 (January 2009): 245–67. http://dx.doi.org/10.1017/s0026749x07003356.
Повний текст джерелаАнотація:
AbstractEcologies of production and state classifications shaped Chinese imperial frontier policies. In Chinese classical debates about the effect of environment on human character, the dominant view held that all peoples could become civilised, but a dissenting view held that barbarians could never change their ways. Nomadic pastoralists likewise debated whether to adopt certain Han cultural practices or reject them. Chinese dynasties often accepted diversity, but at certain times tried to eliminate difference by persuasion or by force. Three cases illustrate these processes during the Qing period: the relationship between Manchus and Mongols, Qing policies towards aboriginal peoples and the settlement of Taiwan, and Qing policies towards southwestern mountain peoples. In each case, policies came out of the interaction of ethnic categorization, views on cultural transformation and frontier environments. When Qing rulers lost the ability to recognise such cultural distinctions, they lost a key to the endurance of the empire.
9
Kimber, RG. "Australian Rangelands in Contemporary Literature." Rangeland Journal 16, no. 2 (1994): 311. http://dx.doi.org/10.1071/rj9940311.
Повний текст джерелаАнотація:
The subject of this paper being contemporary Australian rangelands literature, I have restricted the study to literature of the decade to 1994, with focus on 1992-1994. I acknowledge recent informative studies, but have developed an individual perspective. In addition to considering recent novels and factual books I have given attention to newspaper and magazine accounts, as these give the most immediate observations of the rangelands, and attitudes towards them and their inhabitants. Key trends that emerge are perceptions of the rangelands as pristine - probably the one continuum since the commencement of written records about Australia; the entirely contrasting view of pastoralists as destroyers of rangelands; and recognition of Aboriginal spirituality as significant in caring for the land. The trends are not, however, entirely in the one direction, as I indicate by presenting both the positive and negative views presented by a select number of writers.
10
Wallis, Lynley, Bryce Barker, Heather Burke, Mia Dardengo, Robert Jansen, Dennis Melville, Geoffrey Jacks, Anthony Pagels, Andrew Schaefer, and Iain Davidson. "Huts and stone arrangements at Hilary Creek, western Queensland: Recent fieldwork at an Australian Aboriginal site complex." Queensland Archaeological Research 24 (March 20, 2021): 1–47. http://dx.doi.org/10.25120/qar.24.2021.3799.
Повний текст джерелаАнотація:
This paper reports on an Aboriginal site complex, incorporating hut structures, ceremonial stone arrangements, an extensive surface artefact assemblage of lithics and mussel shell, and a silcrete quarry, located along Hilary Creek, a tributary of the Georgina River in western Queensland, Australia. At least two phases of occupation are indicated. The most recent huts have their collapsed organic superstructure still present, while those of a presumably earlier phase are distinguished as bare, circular patches of earth which are conspicuous amongst the ubiquitous gibber, with or without stone bases, and lacking any collapsed superstructure. Immediately adjacent to the huts and also a few hundred metres away are clusters of small stone arrangements, and about 2 km to the southwest, along the same creekline, is another series of larger, more substantial stone arrangements; these features speak to the importance of the general Hilary Creek area for ceremonial purposes. Radiocarbon dating reveals use of the Hilary Creek complex dates to at least 300 years ago; the absence of any European materials suggests it was likely not used, or only used very sporadically, after the 1870s when pastoralists arrived in the area, and when traditional lifeways were devastated by colonial violence.
Дисертації з теми "Aboriginal pastoralists"
1
Martinez, Julia. "Racism in the Northern Territory [manuscript] : the attitudes of administrators, pastoralists and unionists to Aborigines employed in the cattle industry during the Depression, 1929-1934." Thesis, The University of Wollongong, 1995. http://hdl.handle.net/1885/276260.
Повний текст джерелаАнотація:
This thesis investigates the racism exhibited by Administrators, Pastoralists
and Trade Unionists towards Aborigines employed in the Northern
Territory cattle industry during the Depression years, 1929 to 1934. Their
racism is examined within the framework of sociological and historical
theories of racism. An historical evolution of racism is outlined, showing
that from Colonial history emerged Colonial racism, which regarded
'natives' as an inferior race destined to serve as a cheap source of labour for
European colonists. This racism occurred in two main forms: as a
'primitive' and violent racism; and as a 'civilised', paternalistic racism. The
development of nationalism coincided with the rise of a Nationalistic
racism which defined the nation as an homogeneous people, excluding all
others as inherently inferior. As the colonial era drew to an end, and
colonial 'natives' began to immigrate to Europe, their position within the
modern nation-states became problematic. Where they continued to be
regarded as a source of cheap labour, their exploitation provoked a racist
reaction from the working class, referred to as Migrant Labour racism or
Competitive racism.
This thesis argues that European racism in the Northern Territory can only
be fully understood if we consider that each of these forms of racism existed
simultaneously. This historical anomaly saw the merging of a dependent
colonial frontier with a modern nation-state, and the racist attitudes of the
Europeans reflect this situation. The Administrators legitimised their
racism with arguments of Social Darwinism while seeking to promote
Nationalistic racism. Economic considerations, however, made the
arguments of Colonial racism appear attractive. The Pastoralists exhibited
Colonial racism in all its forms, both primitive and paternalistic. In their
official dealings, they also utilised arguments of Nationalistic and Scientific
racism. The Unionists exhibited a Competitive racism which was tempered
by left-wing influences which advocated an end to racial discrimination as
the only solution to Aboriginal competition. In each group, the
manifestations of racism were complex and varied, revealing that racist
ideology w as inextricably linked with social, economic and political
considerations.
2
Gill, Nicholas Geography & Oceanography Australian Defence Force Academy UNSW. "Outback or at home? : environment, social change and pastoralism in Central Australia." Awarded by:University of New South Wales - Australian Defence Force Academy. School of Geography and Oceanography, 2000. http://handle.unsw.edu.au/1959.4/38728.
Повний текст джерелаАнотація:
This thesis examines the responses of non-indigenous pastoralists in Central Australian rangelands to two social movements that profoundly challenge their occupancy, use and management of land. Contemporary environmentalism and Aboriginal land rights have both challenged the status of pastoralists as valued primary producers and bearers of a worthy pioneer heritage. Instead, pastoralists have become associated with land degradation, biodiversity loss, and Aboriginal dispossession. Such pressure has intensified in the 1990s in the wake of the native Title debate, and various conservation campaigns in the arid and semi-arid rangelands. The pressure on pastoralists occur in the context of wider reassessment of the social and economic values or rangelands in which pastoralism is seen as having declined in value compared to ???post-production??? land uses. Reassessments of rangelands in turn are part of the global changes in the status of rural areas, and of the growing flexibility in the very meaning of ???rural???. Through ethnographic fieldwork among largely non-indigenous pastoralists in Central Australia, this thesis investigates the nature and foundations of pastoralists??? responses to these changes and critiques. Through memory, history, labour and experience of land, non-indigenous pastoralists construct a narrative of land, themselves and others in which the presence of pastoralism in Central Australia is naturalised, and Central Australia is narrated as an inherently pastoral landscape. Particular types of environmental knowledge and experience, based in actual environmental events and processes form the foundation for a discourse of pastoral property rights. Pastoralists accommodate environmental concerns, through advocating environmental stewardship. They do this in such a way that Central Australia is maintained as a singularly pastoral landscape, and one in which a European, or ???white???, frame of reference continues to dominate. In this way the domesticated pastoral landscapes of colonialism and nationalism are reproduced. The thesis also examines Aboriginal pastoralism as a distinctive form of pastoralism, which fulfils distinctly Aboriginal land use and cultural aspirations, and undermines the conventional meaning of ???pastoralism??? itself. The thesis ends by suggesting that improved dialogue over rangelands futures depends on greater understanding of the details and complexities of local relationships between groups of people, and between people and land.
3
Phillpot, Stuart George. "Black pastoralism : contemporary aboriginal land use : the experience of aboriginal owned pastoral enterprises in the Northern Territory 1972-1996." Phd thesis, 2000. http://hdl.handle.net/1885/12475.
Повний текст джерелаАнотація:
Aboriginal peoples' involvement in the pastoral industry of the Northern Territory
has been a feature of that industry almost since first contact between Aboriginal people and non-Aboriginal people. However, whilst Aboriginal involvement in the pastoral industry has been celebrated in terms of their bush skills and their
qualities as stockmen, their association with the industry has always been ambivalent. For it was the pastoral industry that occupied and exploited their traditional land. Aboriginal peoples' involvement in the pastoral industry was
both exploitative and oppressive as they were always restricted to fulfilling a
labour provision role. The development of Aboriginal people as owners and managers of pastoral cattle enterprises is relatively new, dating from the mid 1970s. This involvement has arisen in part through the policies directed at meeting Aboriginal peoples' land needs through various pastoral property acquisition policies, and in part through the privatisation of government and mission cattle projects. The policies that have supported Aboriginal involvement as owners and managers of pastoral properties
have varied over time ranging from support for employment, meat selfsufficiency
and commercial success, to an increasing focus on commercial success only. The increased emphasis of policy and program upon commercial success has had a number of outcomes. The number of properties receiving economic development support has been reduced, as has the actual number of operating beef cattle enterprises. In addition, herds on Aboriginal properties have been substantially reduced and there has been no real independent Aboriginal-owned
and operated pastoral sector established. This has occurred because, to a large extent, policy has ignored the biogeographical, social and industry factors that constrained the development of an Aboriginal-owned and operated cattle industry. The primary factor for the failure of the policies to develop a commercially successful Aboriginal owned, operated and managed cattle industry in the Northern Territory is that the policies and the programs that supported them did not support Aboriginal people in their multiple land use aspirations, which in many cases included cattle production.
4
Palmer, Shannyn. "(un)making Angas Downs: a spatial history of a Central Australian pastoral station 1930 - 1980." Phd thesis, 2016. http://hdl.handle.net/1885/118267.
Повний текст джерелаАнотація:
Angas Downs is a pastoral station situated in the arid Central Australian rangelands, 300 kilometres southwest of Alice Springs. Yet, as pastoral station, it does not articulate easily with the established historiography of Aboriginal people’s participation in the northern pastoral industry. Nor does it conform to the image of the outback cattle station popularised in myths of pioneers and pastoralists which dominate Central Australian history. Located in the marginal lands of the desert interior, Angas Downs was a largely defective capitalist enterprise, and one which actually ‘employed’ very few Aboriginal people. Nevertheless, significant numbers of Anangu lived on Angas Downs, or used it as a base between 1930 and 1980. By approaching the station as moments in time and space, this thesis examines the ways in which this desert pastoral station was made – and unmade – by Anangu and others in their encounters with each other over fifty years across the middle of the twentieth century. It asks: What kind of place was Angas Downs? And how should we see it and understand it as place? It shows that pastoralism is but a fraction of the story. Taking a spatial approach to history and memory, and drawing insights from anthropology, ethnography and cultural geography, the thesis traces the ways in which Anangu drew upon existing social practices to make sense of the new places that emerged when whitefellas came to the desert. The thesis traces travels, itineraries, and networks of movement. In doing so, it grapples with the question of how people, dislocated by historical and spatial shifts, made a place for themselves. Oral histories are a key resource. More than recollections of the past, Anangu historical remembrance is conceptualised in this thesis as an ‘inscriptive practice’ that brings places into being, and endows them with meaning that is both learned, shared and sustained through particular narrative modes and techniques. Focusing upon extended oral histories of lives that spanned five decades of change, the thesis presents a detailed analysis of the complex and creative social processes involved in place-making at Angas Downs. Rather than a single site produced through colonial structures, relations and processes, Angas Downs emerges in this study as a deeply complex place of dynamic interaction and social life. The spatial approach and analysis draws out the multiple and layered meanings of Angas Downs, which were created in and through intersecting travels, encounters and exchanges. The thesis explores themes of Anangu knowledge and historical change; the production of locality and place-making as social practice; mobility as productive of social relations and of place; and the interplay between environmental and social ecologies and the ways in which this shaped the making and unmaking of Angas Downs. At a time when the politics of place continues to be keenly felt in Australia, this thesis contributes to understandings of practices of place-making that reflect the complex legacies of colonialism, while holding out Angas Downs as a symbol of hope for more responsive and creative formulations of relationships to place.
5
Krichauff, Skye. "The Narungga and Europeans: cross-cultural relations on Yorke Peninsula in the nineteenth century." 2008. http://hdl.handle.net/2440/50133.
Повний текст джерелаАнотація:
The Narungga are the Aboriginal people of Yorke Peninsula, South Australia. This thesis explores cross-cultural encounters and relations between the Narungga and Europeans in the nineteenth century. Contemporary Narungga people, hoping to learn about the lives of their forebears, instigated this research. The Narungga have not previously been the focus of serious historical or anthropological investigation. This thesis therefore fills a significant gap in the historiography. This thesis seeks to re-imagine the past in a way which is empathetic and realistic to Narungga people who lived in the nineteenth century. To understand the impact of the arrival and permanent settlement of Europeans upon the lives of the Narungga, it is necessary to look closely at the cultural systems which orientated and encompassed both the Narungga and the newcomers. The two groups impacted on and shaped the lives of the other and neither can be looked at in isolation. This work has been inspired by the writings of historical anthropologists and ethno-historians. The findings of anthropologists, linguists, geographers, botanists and archaeologists are drawn upon. First hand accounts which provide graphic and immediate depictions of events have been closely analysed. The primary sources that have been examined include local and Adelaide newspapers, official correspondence between settlers, police, the Protector of Aborigines, the Governor and the Colonial Secretary, and private letters, diaries, paintings, photographs and sketches. The archives continuously reveal great injustices committed against the Narungga, and this thesis does not seek to minimize the brutality of ‘white’ settlement nor the devastating outcomes of British colonialism on the Narungga. But the records also reveal the majority of Narungga people living in the nineteenth century were not helpless victims being pushed around by autocratic pastoralists or disengaged bureaucrats. On Yorke Peninsula in the nineteenth century, the future was unknown; the Narungga were largely able to maintain their autonomy while Europeans were often in a vulnerable and dependent position. The Narungga were active agents who adapted to and incorporated the new circumstances as they were able and as they saw fit. Rather than living in a closed or static society, the Narungga readily accommodated and even welcomed the Europeans, with their strange customs and exotic animals, plants and goods. The Narungga responded to the presence of Europeans in a way which made sense to them and which was in keeping with their customs and beliefs.http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1339729
Thesis (M.A.) - University of Adelaide, School of History and Politics, 2008
6
Krichauff, Skye Mary Jean. "The Narungga and Europeans: cross-cultural relations on Yorke Peninsula in the nineteenth century." Thesis, 2008. http://hdl.handle.net/2440/50133.
Повний текст джерелаАнотація:
The Narungga are the Aboriginal people of Yorke Peninsula, South Australia. This thesis explores cross-cultural encounters and relations between the Narungga and Europeans in the nineteenth century. Contemporary Narungga people, hoping to learn about the lives of their forebears, instigated this research. The Narungga have not previously been the focus of serious historical or anthropological investigation. This thesis therefore fills a significant gap in the historiography.
This thesis seeks to re-imagine the past in a way which is empathetic and realistic to Narungga people who lived in the nineteenth century. To understand the impact of the arrival and permanent settlement of Europeans upon the lives of the Narungga, it is necessary to look closely at the cultural systems which orientated and encompassed both the Narungga and the newcomers. The two groups impacted on and shaped the lives of the other and neither can be looked at in isolation. This work has been inspired by the writings of historical anthropologists and ethno-historians. The findings of anthropologists, linguists, geographers, botanists and archaeologists are drawn upon. First hand accounts which provide graphic and immediate depictions of events have been closely analysed. The primary sources that have been examined include local and Adelaide newspapers, official correspondence between settlers, police, the Protector of Aborigines, the Governor and the Colonial Secretary, and private letters, diaries, paintings, photographs and sketches.
The archives continuously reveal great injustices committed against the Narungga, and this thesis does not seek to minimize the brutality of ‘white’ settlement nor the devastating outcomes of British colonialism on the Narungga. But the records also reveal the majority of Narungga people living in the nineteenth century were not helpless victims being pushed around by autocratic pastoralists or disengaged bureaucrats. On Yorke Peninsula in the nineteenth century, the future was unknown; the Narungga were largely able to maintain their autonomy while Europeans were often in a vulnerable and dependent position. The Narungga were active agents who adapted to and incorporated the new circumstances as they were able and as they saw fit. Rather than living in a closed or static society, the Narungga readily accommodated and even welcomed the Europeans, with their strange customs and exotic animals, plants and goods. The Narungga responded to the presence of Europeans in a way which made sense to them and which was in keeping with their customs and beliefs.Thesis (M.A.) - University of Adelaide, School of History and Politics, 2008
Книги з теми "Aboriginal pastoralists"
1
Watson, Pamela Lukin. Frontier lands and pioneer legends: How pastoralists gained Karuwali land. St. Leonards, N.S.W: Allen & Unwin, 1998.
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2
Tommy Ningebong: Bushman, tracker, drover, stockman and pastoralist. Carlisle, Western Australia: Hesperian Press, 2015.
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3
Frank, Brennan. The Wik debate: Its impact on aborigines, pastoralists, and miners. Sydney: UNSW Press, 1998.
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4
Adamson, Peter. Harassing Aborigines & poisoning water holes: B.H. MacLachlan (1900-91) : some examples of a South Australian pastoralist's attitude to and treatment of Aborigines from the 1940s to the 1970s. [Walkerville, S. Aust.]: Peter Adamson, 2007.
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5
Watson, Pamela Lukin. Frontier Lands and Pioneer Legends: How Pastoralists Gained Karuwali Land. Allen & Unwin, 1999.
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6
MacMillen, Richard, and Barbara MacMillen. Meanderings in the Bush. CSIRO Publishing, 2009. http://dx.doi.org/10.1071/9780643097254.
Повний текст джерелаАнотація:
The Channel Country is of special interest because its extreme aridity is disrupted unpredictably by summer monsoonal rains, causing massive flooding, and is followed by prodigious growth of plants and reproduction of animals, before returning to daunting conditions of drought. Yet, it is a region teeming with life, both plant and animal, possessing unusual capacities for existing there. It is also a region favoured by hardy pastoralists and their livestock, who have learned to coexist with this harsh climate.
In Meanderings in the Bush, the authors describe their many adventures and misadventures in the region, with its climate, its animals and its human inhabitants. They also discuss results of their research which reveals some of the secrets for survival of many of the native animals, including marsupials, rodents, birds and the remarkable desert crab. These studies are cast in the light of both the prehistoric and historic records of the Lake Eyre Basin, including the probable impacts of changing and/or stable climates, Aboriginal occupation, later European pastoral development and the influences of introduced exotic mammals.
Частини книг з теми "Aboriginal pastoralists"
1
Curthoys, Ann. "Conflicts of Interest, Crises of Conscience: Scots and Aboriginal People in Eastern Australia, 1830s–1861." In Global Migrations. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474410045.003.0007.
Повний текст джерелаАнотація:
The chapter explores the various relationships Scottish immigrants had to Indigenous people in the Australian colonies over three decades. It considers the role of Scots on the violent frontiers of settlement, and in the post-conflict period, looking at pastoralists, journalists, politicians, ethnographers, and clerics. The chapter concludes that Scottish interactions with Indigenous people differed so greatly according to class, purpose, and circumstance that there is little distinctive "Scottish" relationship to Indigenous Australians.
2
Harrison, Rodney. "Aboriginal People and Pastoralism." In High Lean Country, 111–21. Routledge, 2020. http://dx.doi.org/10.4324/9781003115960-13.
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3
Beinart, William, and Lotte Hughes. "Sheep, Pastures, and Demography in Australia." In Environment and Empire. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780199260317.003.0011.
Повний текст джерелаАнотація:
Succeeding phases of British economic growth prompted strikingly different imperatives for expansion, for natural resource exploitation, and for the social organization of extra-European production. In the eighteenth century, sugar, African slaves, and shipping in the Atlantic world provided one major dynamic of empire. But in the nineteenth century, antipodean settlement and trade, especially that resulting from expanding settler pastoral frontiers, was responsible for some of the most dramatic social and environmental transformations. Plantations occupied relatively little space in the new social geography of world production. By contrast, commercial pastoralism, which took root most energetically in the temperate and semi-arid regions of the newly conquered world, was land-hungry but relatively light in its demands for labour. The Spanish Empire based in Mexico can be considered a forerunner. By the 1580s, within fifty years of their introduction, there were an estimated 4.5 million merino sheep in the Mexican highlands. The livestock economy, incorporating cattle as well as sheep, spread northwards through Mexico to what became California by the eighteenth century. Settler intrusions followed in the vast landmasses of southern Latin America, southern Africa, Australia, and New Zealand. Australia was one of the last-invaded of these territories, and, in respect of the issues that we are exploring, was in some senses distinctive. Unlike Canada and South Africa, there was no long, slow period of trade and interaction with the indigenous population; like the Caribbean, the Aboriginal people were quickly displaced by disease and conquest. The relative scale of the pastoral economy was greater than in any other British colony. Supply of meat and dairy products to rapidly growing ports and urban centres was one priority for livestock farmers. Cattle ranching remained a major feature of livestock production in Australia. Bullock-carts, not dissimilar to South African ox-wagons, were essential for Australian transport up to the 1870s. But for well over a century, from the 1820s to the 1950s and beyond, sheep flooded the southern lands. Although mutton became a significant export from New Zealand and South America, wool was probably the major product of these pastoral hinterlands—and a key focus of production in Australia and South Africa. The growth in antipodean sheep numbers was staggering.
Звіти організацій з теми "Aboriginal pastoralists"
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McDuffie, Magali, and Anne Poelina. Martuwarra Country: A historical perspective (1838-present). Martuwarra Fitzroy River Council; Nulungu Research Institute, The University of Notre Dame Australia., 2020. http://dx.doi.org/10.32613/nrp/2020.5.
Повний текст джерелаАнотація:
The report seeks to examine the impacts of colonisation, more particularly pastoralism, on the Martuwarra Country and its people and concludes with the contemporary voices of Martuwarra people. In doing this, one must note the at times highly disparaging tone of the European explorers, the dark deeds they committed, and their racist expressions and bias, which may offend some readers. This report provides an extensive, period-specific historical account of the Martuwarra people’s connections to their Country as a point of departure and a premise for discussion contrasting Aboriginal perspectives and the development lens of the State. In doing so, this report also juxtaposes the events of the past with the continued contemporary imposition of development strategies still at odds with Aboriginal life-ways